Review and Herald, Vol. 86, No. 38. (9/23/1909)

Review and Herald

Sep 23, 1909

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Sep 23, 1909

“Testimonies For The Church”

VOLUME IX

The following outlines of the contents of the new volume of the Testimonies will reveal its importance:—

SECTION I.—FOR THE COMING OF THE KING: The Last Crisis; Called to Be Witnesses; Home Missionary Work; The Need of Earnest Effort; “Freely Ye Have Received, Freely Give.”

SECTION II.—LITERATURE IN SERVICE: Our Publications; Circulate the Publications; A Broader View; Camp-Meetings and Our Publications.

SECTION III.—THE WORK IN THE CITIES: Conditions in the Cities; A Present-Day Work; Methods of Labor; An Appeal to Laymen; Words of Counsel to Ministers.

SECTION IV.—THE HEALTH WORK: Faithfulness in Health Reform; A Plea for Medical Missionary Evangelists; Loma Linda College of Evangelists.

SECTION V.—THE SPIRIT OF UNITY: Unity Among Different Nationalities; Unity in Christ Jesus; The Publishing Work at College View; German and Scandinavian Conferences.

SECTION VI.—AMONG THE COLORED PEOPLE: A Call for Colored Laborers; Proclaiming the Truth Where There Is Race Antagonism; The Color-Line; Considerations for Colored Laborers; The Needs of a Mission Field.

SECTION VII.—THE RELIGIOUS LIBERTY WORK: A Time of Trial Before Us; Sunday Labor; Words of Caution.

SECTION VIII.—TIMELY COUNSELS: Faithful Stewardship; Beneficence; The Spirit of Independence; A Distribution of Responsibility; In Humility and Faith; “To the Workers in Southern California;” “I Am but a Little Child;” The Reward of Earnest Effort.

The entire contents of this number will be of great encouragement and help to all who are associated with the work of giving the third angel’s message of Rev. 14:9-12.

A Thin Edition is Provided Especially for Workers

Sent post-paid, cloth, 75 cents; limp leather, $1.25; and thin edition, Bible paper, in limp leather binding, $1.25.

THE CHILD IS THE CENTER OF THE CITY SCHOOL

Order from the State Tract Societies, or write REVIEW AND HERALD PUBLISHING ASSOCIATION — South Bend, Ind. Takoma Park, Washington, D. C. New York City

Editorial

By Editor

The Special Providence of the Ingathering Campaign

In 1908 about one hundred forty missionaries were sent into the fields abroad—almost double the highest record of any previous year. The situation in the fields really forced them out. Just here came in the special providence of the campaign with the Thanksgiving REVIEW for 1908.

What the 1908 Campaign Accomplished.— The sending out last year of one hundred forty missionaries, and the continual expansion of the work in the great mission fields, took every dollar of the mission income, including the extra amount brought in by the campaign. Except for last year's campaign—which brought in over thirty thousand dollars in crisp notes and shining coin—the Mission Board must either have held many of those workers back, fairly by main force, and sent out the word to cut down in every mission field, or it must have faced a shortage of thirty thousand dollars in the opening months of 1909. Either course would have meant a staggering blow to the inspiring program of missionary advance called for by the delegates from all the world at the recent General Conference. The Ingathering campaign for 1908 helped to save the day. It was truly a special providence, timed to the very hour of need.

The Need in 1909.— At the General Conference and in the council immediately following, forty-three married men, with their families, and seventeen single missionaries were recommended to go to fields abroad. As the mission treasury was empty, it was necessary at the very time of appointment to notify all these that except as increased means came in, no further workers could be sent on, save to self-supporting fields. Yet these one hundred three persons (counting the wives) were urgently needed at once in the fifty or more places to which they were assigned. Where some could not accept the call, others were to be secured. As funds have come in, fifty-one have been commissioned, and are either already off or soon to sail. The other fifty-two—who must fill, say thirty posts of need at the four quarters of the earth—ought to be hastened on without delay. But the treasury is obliged to constantly warn us that the work already in hand will consume all the ordinary income. This approaching campaign for 1909 seems the only extra source of income to look to for the money which will warrant the sending out of these workers in the closing days of this year or early in the next. Shall they go?

Specific Calls Now Delaying.— In the program of help agreed upon as the very least the fields could call for this year, the following appointments may be listed as delayed by lack of funds, though not in every case have all the workers been definitely secured:—

West Africa: Two men, and funds for two new stations, without which the advance can not be made.

India: Four men, for city work, book work, and work among the Karens.

Korea: Two men, one a physician, one for school work.

South America: Two men for Peru, one for Ecuador.

China: Six or more men to make up the ten or twelve recommended to be secured this year. China called for forty-two men in the next two years, to open each great division of its territory, which, roughly, is as though we were trying to place two lone workers in each State of the United States, only in that case the States would be better supplied, according to population, than China.

Japan: Four men, one a physician, to place in various parts of a great kingdom we have scarcely touched.

This is not the list of needs: far from it; it is the list of first necessities agreed upon, and which the Harvest Ingathering for missions may help to realize.

Watching for Help.— One of the most pathetic things in the Mission Board correspondence is the note of disappointment sometimes struck as the longed-for help does not appear. Just after the General Conference, and before returning to the French-speaking republic of Haiti, Elder W. J. Tanner was detained in hospital by an operation. “While on my back in the sanitarium,” he wrote, “and while convalescent, I anxiously scanned every REVIEW for the name of that man who I fully expected would be appointed to Haiti to help me in the work there.” The name he looked for has never yet appeared. It seemed impossible to the Board to add just now to West Indian appropriations. In the meantime it may be the man for Haiti will be found. But for this and all the constantly increasing calls the missionary income must be steadily raised. The Seventh-day Adventist people, whose only hope is in the finishing of this work, will lift the rising income higher and higher, and the message will speed on to every land.

Sound Reasons for Prohibiting the Liquor Traffic

By W. W. P.

SOME defenders of the liquor traffic give a false interpretation to the whole idea of personal rights (as if it involved the right to injure others), and declare that prohibition is an infringement of such rights. Others misrepresent the attitude of the advocates of prohibition, and loudly berate them for seeking laws which forbid the use of spirituous liquors. Both of these positions are dealt with effectively in the following extracts:—

The prohibitionist is by no means satisfied with defending his position with Scriptural or moral weapons. He claims that the community has a complete right to outlaw the liquor traffic, especially the saloon, because the traffic in no way enhances the well-being of the community. It brings no contribution to either life, liberty, or the pursuit of happiness. The prohibitionist does not aim to forbid the use of alcohol in the arts or as a medicine. Yet we can not ignore the fact that it is rapidly falling into disuse in the sick-room. A physician said to me that he had ceased to prescribe it, except in the crisis of a fever, when he used it as he would a whip to drive a horse through a miry place. One day he noticed that his patient grew bluer and bluer, instead of showing the glow of increased circulation. He watched cases with care, and learned that, though the

pulse became faster under the influence of alcohol, it lost volume and vigor. He prescribed it no more even for a fever. He is one of a growing number in the medical fraternity.

The old belief that alcoholic beverages increase for a time mental activity, and add to muscle strength and endurance, is demonstrated to be a gross fallacy. The most careful scientific experiments, especially in Germany, show that even a little weakens the arm, and retards the mind. Employers have learned that the man who takes simply his beer with his meal is less efficient than without it. His eye is less clear, his hand responds more slowly; accidents are more numerous, and his work is less satisfactory in quantity and quality. Corporations are discouraging the use of alcoholic liquors, or forbidding it altogether. It does no good. There is a certain hilarity, resulting from drink, or a temporary stupidity that forgets trouble; but it is safe to say that human happiness is not improved by intoxicants.

No one proposes a law forbidding the use of intoxicants. The enemies of prohibition claim that more liquors are consumed under prohibition than under license. If so, personal liberty is not violated by prohibitory laws.

Holy Writ assures us that no man liveth unto himself. It is most certain that no man drinketh unto himself. The drink business affects the whole nation. It is the great impoverisher. It receives voraciously, but never gives. Without the least compensation, it absorbs from one billion five hundred million to three hundred billion of the national wealth each year. It is true that money paid over saloon counters for drinks is not burned or buried. But the money is lost to individuals, most of whom can least afford it. The capital invested in the traffic, the time of the men employed, the time lost by drinkers, the lessened energy of brain or muscle of workmen in all walks of life, the loss through drink-caused sickness, the depreciated future value of the state of children whom drink-impoverishment robs of an education, at least one half the cost of criminals, insane, and poor, and other charges beyond enumeration, make a financial indictment against the traffic equal at least to the vast sums just mentioned. Every one would be richer but for this heavy drain on our national resources, and every one has a right to demand the prohibition of the pauperizer.—Rev. Henry Colman, D. D., in the North American Review for March, 1909.

By the general concurrence of opinion of every civilized and Christian community, there are few sources of crime and misery to society equal to the dram-shop, where intoxicating liquors, in small quantities, to be drunk at the time, are sold indiscriminately to all parties applying. The statistics of every State show a greater amount of crime and misery attributable to the use of ardent spirits obtained at these retail liquor-saloons than to any other source. The sale of such liquors in this way has, therefore, been, at all times, by the courts of every State, considered as the proper subject of legislative regulation. Not only may a license be exacted from the keeper of the saloon before a glass of his liquor can be thus disposed of, but restrictions may be imposed as to the class of persons to whom they may be sold, and the hours of the day and the days of the week on which the saloons may be opened. Their sale in that form may be absolutely prohibited. It is a question of public expediency and public morality, and not of federal law. The police power of the State is fully competent to regulate the business, to mitigate its evils or to suppress it entirely. There is no inherent right in a citizen to sell intoxicating liquors by retail. It is not a privilege of the citizen of the State or of a citizen of the United States. As it is a business attended with danger to the community, it may, as already said, be entirely prohibited, or continued to be permitted under such conditions as will limit to the utmost its evils.—Justice Field of the United States Supreme Court, Crowley Versus Christiansen (137 U. S., 86; 11 Sup. Ct., 13).

Those who contend for the existence of the liquor traffic and its protection by law seem to overlook the terrible results which have attended this business. In spite of the statistics of crime, in spite of the ruin of homes and families, and in spite of the wasting of mental and physical vigor, there are some who demand that the manufacturer and the seller of this liquid curse shall be protected in the exercise of their so-called “rights.” We protest against such a perversion of the true idea of personal liberty, and urge the use of all legitimate means for the suppression of the liquor traffic. W. W. P.

National Reform Purposes

By C. M. S.

Democracy, Theocracy, Hierarchy

In a declaration of the Rev. J. S. Martin, at the recent National Reform institute, that there should be such a change in the national Constitution as would permit a religious test for office holders, and in the declaration of the Rev. J. M. Wylie, that this republic should be changed from a democracy to a theocracy, we have in a nutshell the whole working formula of the National Reform Association. At the close of one of Dr. Martin’s addresses, he was asked this question:—

Would you advise eliminating from the national Constitution that clause which declares that “no religious test shall ever be required as a qualification to any office or public trust under the United States”?

To this Dr. Martin replied:—

Yes, I would want that modified. The state has a religion of its own, and ought to make recognition of that fact. The state ought to make such provision as would see to the carrying out of the principles of that religion in the administration of its affairs. I do not see how the state can ask men to go into office and administer its affairs who are literally out of sympathy with the administration. I do not mean that there should be any ecclesiastical test.

Questioned by a judge in the audience as to what modification of that rule he would propose, Dr. Martin answered:— I do not know but that I would be satisfied with the simple elimination of that clause altogether, if we had in the preamble of the Constitution a recognition of the Christian religion. Then I think it would work itself out. I think the framers of the Constitution went a little out of their way to get that in there.

It seems to us that the speaker’s suggestion in this matter is entirely gratuitous. The framers of the Constitution understood the situation with which they were called to deal, and framed a document designed to protect the people from the very conditions which the National Reform Association is now seeking to bring about. Religious tests had been applied to office holders, and in certain States even the right of franchise was restricted to members of the established church. Out of these conditions came that Constitution, embodying principles upon which all could unite. No religious test which any one of those constitution makers could frame would be acceptable to the others who were helping to frame that document. Out of that strenuous turmoil came this white dove of peace, union, harmony, and tranquillity.

These constitution makers were framing a document which was not to be the creed of a church party, or the constitution of a select organization of men, but a document which was to guarantee equal rights to every citizen in the republic. The framers of that Constitution were not disrespectful to the Author of religion, the Head of the church, but they took him at his word. He said, “My kingdom is not of this world.” On that foundation they builded, and a nation came into being under the benign provisions of that document, which has stirred the admiration and wonder of the world. To its shores have flocked the oppressed from every nation under heaven. This Constitution has guaranteed not simply the rights of some of the people or the leaders of the people, but guaranteed the rights of all the people, whatever their situation, regardless of religious professions, birth, or previous conditions; and the influence of the nation thus created, has, by the just and impartial provisions of its fundamental law, helped to ameliorate the conditions of the poor and down-trodden in all quarters of the world. The insertion of that provision into the fundamental law of the land was the nation’s declaration of its guaranty to every citizen, and to every soul who came to its shores, that equality and exact justice should be meted out to him on the basis of his own manhood, rather than on the basis of any religious profession which he might make or fail to make. If its insertion stands for that, for what will its elimination stand?

The elimination of that clause from the Constitution would stand for favoritism

between man and man, putting a premium upon the profession of religion, and thereby belittling religion in making it a bait for unprincipled politicians. During all the ages, true religion has flourished more under the hand of oppression than it has when showered with the favors of a fawning state. There is no worse enemy of the true church of Christ than he who flatters her with pomp and prestige, and puts a premium upon the profession of religion.

It is for this reason that we look with the utmost degree of disapproval upon the suggestion of the National Reform Association that the Constitution should be so amended as to make a religious test in any way a qualification for any office or public trust under the government. When such a test has been made, it is prima facie evidence that ecclesiasticism is in the ascendant in the government, and that the individual’s rights are being, by the same ratio, relegated to the background. It will then be evident that the church and the state have been joined in that unholy alliance which has cursed the world for ages.

Said the Rev. J. M. Wylie in his address at this convention on August 13:—

It is a hierarchy to which persons are opposed when they say they do not want a theocracy. The rule of the priesthood in civil life has always resulted in evil; but the rule of God which is a theocracy has brought blessing. The Hebrew theocracy was only a democracy acknowledging God.

But the Lord himself chose Moses to be the leader of his people. Moses was not elected by those people to be their leader, as is the case in democracies. In that theocracy, God himself, and not the people, enacted the laws by which the people were governed. He made the laws, and gave the people the choice of obeying them or not. They did not declare, “We the people, enact thus and so,” but, “All that the Lord hath said will we do, and be obedient.” Israel was not a democracy in any true sense of the word; and when Israel had broken her pledge to God again and again, we hear the Ruler of the universe making this sorrowful declaration:—

“And thou, O deadly wounded wicked one, the prince of Israel, whose day is come, in the time of the iniquity of the end, thus saith the Lord Jehovah: Remove the miter, and take off the crown; this shall be no more the same; exalt that which is low, and abase that which is high. I will overturn, overturn, overturn it; this also shall be no more, until he come whose right it is; and I will give it him.” Eze. 21:25-27.

The possession of the miter and the crown by one ruler, clearly indicates a theocracy, a union of church and state, in that government so represented. The miter stood for the spiritual side of the rule, and the crown for the temporal side. The removal of both these symbols of rule indicates a discontinuance of that system which God instituted at Sinai.

Because God made that declaration in reference to the close of that theocratic system of government, there came a time when the veil of the temple was rent in twain from top to bottom, and when a voice in the temple was heard saying: “Behold, your house is left unto you desolate.” That ended the theocracy in this world for all time, and God declared it should be no more until he should come whose right it is, and he (Jehovah) would himself confer upon Christ the rulership of the kingdoms of this world.

In this address, the speaker declared that to teach that the authority is from the people is to “lay the foundation of political despotism and religious intolerance.” But that principle, the rule of the people in temporal affairs, is the basis upon which the government of this nation has been carried on from the time of its establishment to the present day; and the testimony of those most opposed to its principles, namely, the leaders in the Catholic Church, is to the effect that in no country in the world is there so great freedom. Religious intolerance has been very largely eliminated; and where it has manifested itself, it has invariably been where some skeleton of the colonial system of government has been reclothed and revivified by those who still believe in the union of religion and the state.

In taking the position that the rule of the people in this country must lead to “political despotism and religious intolerance,” and that “not the will of the majority of the people,” but the law of God as interpreted by the clergy, must be the supreme law of the land, the National Reform Association has struck at the very foundation of our national structure, and set itself against the dearest purpose of the founders of the republic. More than that, they have adopted the identical principles of the Roman Catholic Church as expressed in the following:—

The virtue and intelligence of the American people are not sufficient to secure the free, orderly, and wholesome action of the government. . . . The government commits, every now and then, a sad blunder, and the general policy it adopts must prove, in the long run, suicidal. It has adopted a most iniquitous policy, and its most unjust measures are its most popular measures. . . . Religion is the power or influence we need to take care of the people, and secure the degree of virtue and intelligence necessary to sustain popular liberty. . . . But what religion? It must be a religion which is above the people and controls them, or it will not answer the purpose. . . . It can not be Protestantism, in all or any of its forms. . . . We want religion, as we have seen, to control the people, and through its spiritual governance, to cause them to give the temporal government always a wise and just direction. . . . We have no security unless we have something more ultimate than they [the people], something which they can not control, but which they must obey. . . . It is evident from these considerations, that Protestantism is not and can not be the religion to sustain democracy. . . . The Constitution, as a restraint on the will of the people or the governing majority, is already a dead letter. . . . It is a religion that can and will govern the people, be their master, that we need. If Protestantism will not answer the purpose, what religion will?—The Roman Catholic, or none. . . . We repeat, the religion which is to answer our purpose must be above the people, and able to COMMAND them. We know the force of the word, and we mean it. The first lesson to the child is obey; the first and last lesson to the people, individually or collectively, is, OBEY;—and there is no obedience where there is no authority to enjoin it.

The Roman Catholic religion, then, is necessary to sustain popular liberty, because popular liberty can be sustained only by a religion free from popular control, above the people, speaking from above, and able to command them,—and such a religion is the Roman Catholic. It acknowledges no master but God, and depends only on the divine will in respect to what it shall teach.—Essays and Reviews, Brownson [italics and small caps his], pages 370-381.

The attitude of the two organizations is thus shown to be practically identical in principle, the difference being simply as to who shall be the master of the people. C. M. S.

The Up-to-Date Christian

By F. M. W.

THE Christian should have an up-to-date experience. He can not afford to live in the past, nor to depend upon old-time experiences. Such experiences may be recalled to strengthen faith, but fresh blessings are needed to meet present, living issues.

An up-to-date Christian lives in the consciousness of daily divine acceptance. This he can do only by daily communion with God, by daily confession of sin, by daily surrender and consecration. There are many professed Christians whose sins are not forgiven up to date, and they are not forgiven because they are not confessed up to date. Every day should see an acknowledgment of every error and a righting of every wrong. This will prevent the holding of a grudge, the cherishing of envy, malice, and suspicion.

It is said that in the experiences of William Carey and his colaborers, while working under the trying climatic conditions of Bengal, one day of every week was set apart as a day of righting up things in the mission family. Wrongs were confessed, forgiveness sought, and a new start was made for the week to

come. This perhaps accounts in some measure for the great work done by these missionary pioneers.

A living communion with God can not be maintained through dependence upon public prayer. Alone with God, each child must open his heart to divine influences, and receive strength and courage for personal conflict. Here is where many fail. Some in our schools and institutions depend upon the prayers at chapel exercises. Some in families depend upon the prayers at the family altar. These are all blessed means of grace, but above these the value of daily personal devotion stands paramount.

The up-to-date Christian will partake daily of the spiritual food God has provided in the Scriptures. He may teach the word to others, but first of all he must study the Word for himself, and listen, while he studies, to hear God speaking to his own soul. Sweet will be the communion, when, shut in with God, he listens to his Word as a message to his own heart.

The up-to-date Christian will be a working Christian. He will not rest content with what he has accomplished. He will crave new and living experiences, and his heart will reach out with longing desire for others that they may partake of the same heavenly manna. In his own home, in his neighborhood, in the church, in the great wide world, he will find many saddened lives and grieving hearts, who need the sympathetic touch of human kindness to lighten their burdens, and a star of hope to point their way to God.

This experience is not a theory; it is the living, practical experience of every one who has come to abide in him. May it become in its fulness, the experience of both writer and reader.

F. M. W.

A Child the Agent of Deliverance

By W. A. S.

In the times of 1662, in England, when ministers were being ejected from the state churches for non-conformity, a Mr. Rogers was expelled from his church. He lived near a persecuting magistrate, Sir Richard Craddock. Being very bitter against dissenters, the magistrate set spies to watch Mr. Rogers, and was glad when he could summon him for preaching at a place near by. The preacher, and several of his friends who attended the service, were condemned to prison. The magistrate was in another room making out the papers.

Sir Richard had a little granddaughter, who had met Mr. Rogers and been petted by him. She was a wilful child, so hysterically impatient of restraint that she had once injured herself with a knife when contradicted. On this account, through fear that she would do something desperate, Sir Richard had given orders that she should be given her own way in everything. She came in and learned that her friend was to be sent to prison. The account, as quoted in an old volume of the Christian, continues:—

She ran immediately to the chamber where her grandfather was, and knocked with her head and heels till she got in, and said, ‘What are you going to do with my good old gentleman here in the hall?’

‘That is nothing to you,’ said her grandfather: ‘get you about your business.’

‘But I will not,’ she said; ‘he tells me you are going to send him and his friends to jail; and if you send him, I will drown myself in the pond as soon as they are gone; I will indeed.’

When he saw the child was peremptory, it overcame him. He stepped into the hall, with the mittimus in his hand, and said, ‘I had here made out your mittimus to send you all to jail, but at my grandchild’s request, I set you all at liberty.’

They all bowed and thanked him. Mr. Rogers stepped up to the child and laid his hand upon her head, and lifting up his eyes to heaven, said: ‘God bless you, my dear child! May the blessing of that God whose cause you now plead, though as yet you know him not, be upon you in life, at death, and throughout eternity.’

Many years after that, when Mr. Rogers had died, his son, Timothy Rogers, known as an author of a book on religious melancholy, was visiting the home of a Mrs. Tooley, of London, a lady famous in that day for her hospitality to religious workers. Here he told the story of his father’s deliverance. Mrs. Tooley listened with great interest, and said, ‘And are you that Mr. Rogers’s son?’

‘Yes, madam,’ he answered.

‘Well,’ she said, ‘as long as I have been acquainted with you, I never knew that before. And now I will tell you something you never knew before: I am the very girl your dear father blessed. It made an impression upon me I could never forget.’

Then she told her story. She had inherited her grandfather’s estate, and as a young girl had followed all the fashionable gaieties of the world. But there was no satisfaction in it. At the ancient Roman town of Bath, where she was visiting the springs for pleasure and health, an old doctor got her to promise to read the New Testament for her health. It made her only the more uneasy for the moment. Back to London she went. One night she had a dream about being in a place of worship, and she was so impressed that she told her lady companion that she was going to search for the church she saw in her dream. Sunday morning they started out and passed a number of churches. They came at last to the narrow lane called the Old Jewry, off Cheapside, and saw people going as if to church. The account continues:—

She mixed herself among them, and they carried her to the meeting-house, in the Old Jewry. So soon as she had entered the door, and looked about, she turned to her companion, and said, ‘This is the very place I saw in my dream.’ She had not long stood, till Mr. Shower, minister of the place, went up into the pulpit; as soon as she looked on him, she said, ‘This is the very man I saw in my dream; and if every part of it hold true, he will take for his text, ‘Return unto thy rest, O my soul.’’ When he rose to pray, she was all attention, and every sentence went to her heart. Then he took for his text that very passage; and there God met her in a saving manner; and she at last gained what she had long sought in vain elsewhere, rest in Christ to her troubled soul.

—W. A. S.

The Answer of Faith

By F. M. W.

The Answer of Faith

SEVERAL years ago it was thought that our publishing houses could not operate and meet their expenses unless they took a large amount of commercial work. Accordingly, in connection with the Review and Herald Publishing Company and the Pacific Press Publishing Company large commercial departments were maintained. Solicitors were sent out to secure work from outside firms, and a large proportion of the work was for outside interests.

It was advised that this policy should be changed. Very plain instruction was received that much, if not all, outside work should be eliminated, and our denominational publishing houses devote all their energies to printing the truths of this message. Efforts were made to follow this instruction, nevertheless with concern and uncertainty as to the future.

After the Review and Herald plant in Michigan was burned, it began operations in its present quarters with the avowed determination to devote all its energies to the denominational work. This was thought by some to be a hazardous undertaking, and from the worldly wise business standpoint it was. The same fear was felt when the Pacific Press entered upon the same policy after its disastrous earthquake and fire experience. But the excellent results which have attended the work in both institutions have more than justified the revolution in plans.

All the energies of the Review and Herald Publishing Association have been devoted to the publishing of denominational literature, and its resources have been taxed to the utmost to meet the demands which have been made upon them. At the present time that office is behind with its orders, and the future holds out the promise of still greater demands upon the facilities of the factory. The same is likewise true of the

Pacific Press Publishing Association. A recent communication from Brother C. H. Jones, the manager, gives this cheering word:—

We are rushed with work in every department of our office, and have been for several weeks, and have been working overtime right along. Five cylinder presses, two job presses, and our large web perfecting press have been in operation almost constantly, and this, too, on denominational literature. Not a single job of commercial work has been done since the fire.

This is only one item in this great movement which demonstrates that obedience to the instruction of the Lord brings success to this work, even though reason and philosophy may not see the outcome. God knows the end from the beginning, and if we but follow the instruction he gives, he will assume full responsibility for the results. The success to us and to his work in following the right way will be a thousandfold greater than in following worldly policies and human devisings. F. M. W.

Continue reading: The Great Campaign for Missions